Except that he said after he swore: "I did not concede the preemption except because of the high price." Ibn Abi Layla said: He has no right of preemption because he conceded and consented. Our position is that he left it due to an excuse, for he is not content with it at a high price, while he is content with it at a low price, and he may not have the high amount, so it does not lapse by that, just as if he left it due to lack of knowledge. The same applies if he revealed that the sold item was a small portion, then it turned out to be large, or revealed that they traded in dinars, then it turned out to be dirhams, or in dirhams and it turned out to be dinars. This is the view of al-Shafi'i and Zufar. Abu Hanifah and his two companions said: If their value is the same, the right of preemption lapses because they are like the same genus. Our position is that they are two different genera, so they resemble garments and livestock, and because he may own the currency with which the sale took place but not what he revealed, so he leaves it due to his lack of ownership of it. Likewise, if he revealed that he bought it with cash, then it turned out he bought it with a tradeable commodity, or with a commodity and it turned out to be cash, or with one type of commodity and it turned out to be another, or that a buyer bought it and it turned out he bought it for someone else, or he revealed he bought it for someone else and it turned out he bought it for himself, or that he bought it for one person and it turned out he bought it for another; because he might consent to a partnership with one person and not another, or he might favor someone or fear them, so he leaves it for that reason. Similarly, if he revealed that he bought the whole for a price, then it turned out he bought half of it for half the price, or that he bought half of it for a price and it turned out he bought all of it for twice that, or that he bought the share alone and it turned out he or someone else bought it, or that he and someone else bought it and it turned out he bought it alone, the right of preemption does not lapse in all of these cases; because he may have a purpose in what he concealed compared to what he revealed, so he leaves it for that reason, thus his right of preemption does not lapse, just as if he revealed he bought it for a price and it turned out to be less. However, if he revealed he bought it for a price and it turned out he bought it for more, or that he bought the whole for a price and it turned out he bought only some of it for it, his right of preemption lapses; because the harm in what he concealed is greater, so if he is not content with it at a low price with its minor harm, then he is less likely to be content with a higher price.
(13) In B: "what". (14) In the original: "other than it". (15) In B: addition of "that it". (16) In the original: "revealed to him". In B: "they both revealed". (17) In B and M: "for a commodity". (18) In B: "consent". (19) In the original: "partnership". (20) Omitted from: the original.
إلَّا أنَّه قال بعدَ أن (١٣) يَحْلِفَ: ما سَلَّمْتُ الشُّفْعَةَ إلَّا لمكانِ الثَّمَنِ الكَثِيرِ. وقال ابنُ أبي لَيْلَى: لا شُفْعَةَ له؛ لأنَّه سَلَّمَ وَرَضِىَ. ولَنا، أنَّه تَرَكَها لِلعُذْرِ، فإنَّه لا يَرْضاهُ بالثَّمنِ الكَثِيرِ، ويَرْضاهُ بالقَلِيلِ، وقد لا يكونُ معه الكَثِيرُ، فلم تَسْقُطْ بذلك، كما لو تَرَكَها لِعَدَمِ العِلْمِ. وكذلك إن أظْهَرَ أنَّ المَبِيعَ سِهَامٌ قَلِيلَةٌ، فبانَتْ كثِيرَةً (١٤)، أو أظْهَرَ أنَّهما تَبَايَعَا بِدَنَانِيرَ، فبانَ أنَّهما دَرَاهِمُ، أو بِدَرَاهِمَ فبانَتْ (١٥) دَنَانِيرَ. وبهذا قال الشَّافِعِىُّ، وزُفَر. وقال أبو حنيفةَ، وصاحِبَاه: إن كانت قِيمَتُهُما سواءً، سَقَطَتِ الشُّفْعَةُ؛ لأنَّهما كالجِنْسِ الواحدِ. ولَنا، أنَّهما جِنْسانِ، فأَشْبَها الثِّيابَ والحَيَوانَ، ولأنَّه قد يَمْلِكُ بالنَّقْدِ الذي وَقَعَ به البَيْعُ دُونَ ما أظْهَرَه (١٦)، فَيَتْرُكُه لِعَدَمِ مِلْكِه له. وكذلك إن أظْهَرَ أنَّه اشْتَرَاه بِنَقْدٍ، فبانَ أنَّه اشْتَراهُ بِعَرْضٍ (١٧)، أو بِعَرْضٍ فبان أنَّه بِنَقْدٍ، أو بِنَوْعٍ من العَرْضِ فبانَ أنَّه بغيرِه، أو اشْتَراه مُشْتَرٍ فبانَ أنَّه اشْتَراه لغيرِه، أو أظْهَر أنَّه اشْتَراه لغيرِه فبانَ أنَّه اشْتَراه له، أو أنَّه اشْتَراهُ لإِنْسَانٍ فبانَ أنَّه اشْتَراهُ لغيرِه؛ لأنَّه قد يَرْضَى (١٨) شَرِكَةَ (١٩) إنْسانٍ دُونَ غيرِه، وقد يُحَابِى إنْسانًا أو يَخَافُه، فيَتْرُكُ لذلك. وكذلك إن أظْهَرَ أنَّه اشْتَرَى الكلَّ بثَمَنٍ فبانَ أنَّه اشْتَرَى نِصْفَه بِنِصْفِه، أو أنَّه اشْتَرَى نِصْفَه بثَمَنٍ فبانَ أنَّه اشْتَرَى جَمِيعَه بِضِعْفِه، أو أنَّه اشْتَرَى الشِّقْصَ وحدَه فبانَ أنَّه اشْتَراهُ هو أو غيرُه، أو أنَّه اشْتَراهُ هو وغيرُه فبانَ أنَّه اشْتَرَاهُ وحدَه، لم تَسْقُط الشُّفْعَةُ. في جَمِيعِ ذلك؛ لأنَّه قد يكونُ له غَرَضٌ فيما أَبْطَنَه دُونَ ما أظْهَرَه، فيَتْرُكُ لذلك، فلم تَسْقُطْ شُفْعَتُه، كما لو أظْهَرَ أنَّه اشْتَراهُ بثَمَنٍ فبانَ أَقَلَّ منه. فأمَّا إنْ أظْهَرَ أنَّه اشْتَراهُ بثَمَنٍ فبانَ أنَّه اشْتَراهُ بأكْثَرَ، أو أنَّه اشْتَرَى الكلَّ بثَمَنٍ فبانَ أنَّه اشْتَرَى به (٢٠) بعضَه، سَقَطَتْ
(١٣) في ب: "ما".(١٤) في الأصل: "غيره".(١٥) في ب زيادة: "أنها".(١٦) في الأصل: "أظهر له". وفى ب: "أظهراه"(١٧) في ب، م: "بعوض".(١٨) في ب: "رضى".(١٩) في الأصل: "بشركة".(٢٠) سقط من: الأصل.